No More Learning

At this time, mTsho-rgyal took upon herselfthe sufferings ofothers. For example, the evil minister Santi-pa, who had caused mTsho-rgyal such great suffering earlier in her life, had been reborn in one of the hot hells. By great effort and the power of her compassion, she drew him out of hell. Without making distinctions, she freed many other hell- beings as well. But you must look elsewhere for that story.
She gave her body to wild animals, clothing to those who were cold, and food to the hungry. To the sick she gave medicine; to the poor, riches. To the powerless, she gave protection, and to those with great desire, she gave her own body. She gave of her body and life in whatever manner would be of use to other beings. Without regard for herself, she even gave her own sense organs where they could be of use. Sakra and the naga king Nanda both kept watch over her.
Once, when she was at Ti-sgro, three men approached her carrying a cripple. She asked them what had happened, and they explained: "We have come from 'On-phu in Tibet. The king ordered this man pun- ished by having his kneecaps removed. A great and learned Tibetan told us that only the kneecaps of a woman could help him, otherwise there is no hope. Lady, it is said that you will give anything to those
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who have need. Thus, we have come to you. Could you possibly give us what we ask for? "
Looking at the cripple, mTsho-rgyal saw the long oblong scars on his legs and felt great compassion arise within her heart. "You may take from me whatever you need," she told them, "for I promised my teacher always to act for the benefit of beings by my body, speech, and mind. "
So they took up a knife. "We need to make great incisions in your body. It will be very painful . . . can you stand it? " "Whatever must happen, let it happen," she replied.
First, they cut across the top of the knees and then pulled out the knee caps with a loud popping noise. When they set the red objects down in front of mTsho-rgyal, for a moment she lost her breath. But she recovered and told the men to take them. They rejoiced and left. After a time, her knees healed.
Another man came to her, a leper in a terrible state-his body de- composing, blood and pus spewing forth, his nose and mouth noth- ing but a deep wound. He reeked with the odor of decay, and he was weepmg.
"Why are you crying? " asked mTsho-rgyal. "This is your karma; it is useless to cry. It would help you more to do some spiritual practices. "
"Yes, illness is everywhere in this world," he answered. "But this sickness is not my only problem. "
"What is the trouble? " she asked.
"This illness came upon me all of a sudden, and very strongly. I had a beautiful wife like you; she looked like a goddess. When I caught this terrible disease, she would not stay with me, but ran off and took another husband. I have heard that you live only to help living beings, and so I came here to ask you to be my woman. Do you think you could stand it? "
Again, mTsho-rgyal felt great compassion, and she answered: "Do not weep. Whatever you say, I will try to do. " And so she served him.
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In like manner, mTsho-rgyal sacrificed herself many times. Once seven Bon-pos came, saying: "We need your skin for a ransom cere- mony. " So she gave her skin to them. Similarly she was asked many times for her eyes, head, arms and legs, tongue, and so forth. Many beggars came to her, and she always gave, joyfully and with blessings.
Then Indra came and offered her the wealth of the gods: the five kinds of heavenly garments, the vessel full of the nectar of immortality, and the seven kinds of heavenly jewels. Praising her, he said:
"Amazing Lady, adorned with auspicious marks,
your deeds are those of the great Bodhisattvas of the past. Without regard for body or life, you devote yourself to others. Heroine, Queen of Compassion, I take refuge in you.
"Wondrous and supreme, I praise you above all others- I will stand by you from now until the kalpa ends. Please, Lady of Initiation,
stay and tum the Wheel of the Dharma-
I exhort you, stay and teach sentient beings! "
Thus Indra spoke and then disappeared. At the same time, all of mTsho-rgyal's infirmities were cured, and she was quite as before.
Then the leper turned into the naga lord, Nanda, and heaped im- measurable naga wealth in front of mTsho-rgyal. Clasping his hands in faith, his eyes filled with tears, he said to her:
"Kye Ma! Guru Ye-shes mTsho-rgyal-ma!
You are the secret key of Padmasambhava.
In your compassion, you take up others' sufferings.
You neither judge nor grasp at clean or unclean;
you care only for the benefit of others,
and conceal any love you might feel for yourself. Buddha Consort, Queen of the Teaching, to you I bow.
"Padma Thod-phreng was our teacher.
0 Dharma Sister,look upon me with compassion. In you lies the ocean ofsecret Dharma teachings!
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You hold the profound meaning
of the treasures of the Lotus teachings.
Because of your comprehension,
his teachings do not decline but continue to spread.
"As long as you remain, as long as I live,
I will follow you, protect you, and guard you.
May the good succeed, and the wrong be overturned! "
Thus he spoke and disappeared.
When Khri-srong lde'u-btsan's son heard that mTsho-rgyal was at Ti-sgro, he sent her an invitation. And so she went to bSam-yas and stayed at mChims-phu for six years. The great Dharma King Mu-khri btsan-po, the principallotsawas, the ministers-of-state, the nobles and queens, as well as the Tibetan people, all treated her with great honor and respect and requested her blessings.
The practitioners who had first practiced at mChims-phu had long since accomplished their own good, achieved their purpose, and dis- persed to benefit others. Some had since passed into nirvana, some had grown old, and only a few remained. But again, new monks were being ordained by order of the Dharma King: Fifteen hundred were or- dained at one time, and the learned KamalaSila came from India to become abbot. mTsho-rgyal continued to meditate at mChims-phu, giving teachings and helping students to develop siddhi and mature in their practice.
At this time, a dispute was going on over the validity of the stan- min view versus the rtsad-min view. A monk called Hva-shang, teacher of the ston-min, had been propounding wrong views; these were re- futed, and the defeated group declined. The debate between the two philosophies had been held at bSam-yas with the teacher KamalaSila defending the nsad-min at the temple of Hayagriva, and the Hva- shang arguing his position from the temple of Maitreya.
As mTsho-rgyal explained later, she came down from mChims-phu with one hundred followers in hopes of reconciling the dispute, but no one would listen to her. Through demonstrating siddhis and miracu-
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lous manifestations, she tried to bring the followers of ston-min and those of rtsad-min together by a show of faith. But this failed, and the Dharma teachings and the tenets of the teacher Kamalasila were established as being correct. Hva-shang and his followers were given gold and escorted to the boundaries of their own country, China.
After that, under the influence of the great Dharma King, the Dharma centers at lHa-sa, bSam-yas, Khra-'brug, and elsewhere con- tinued to expand. Thirteen thousand novices entered the Sangha.
mTsho-rgyal then spent some time at mChims-phu and mNga'-ris, Mang-yul and Pu-rang, Mon and gTsang, Byar and Lo-ro, the four parts of dBus and gTsang, the four of Byang-kha, the six mountain ranges of mDo-khams, in rGya, Jang, Hor, and Me-nyag, and so forth, all the places where previously Guru Rinpoche had given teachings and ordained students. The Lady mTsho-rgyal did likewise, teaching old students and newly ordained monks, and anyone who came with faith in Guru Rinpoche. She benefitted beings immeasurably, and her lineage filled all the land.
In order to fulfill her duties concerning the Dharma treasures, and to help all beings without distinction, mTsho-rgyal visited many small holy places and secret shelters. She explained in her own words how she travelled about and hid the Dharma treasures:
"I did my best to benefit the teachings and to benefit beings. According to the Guru's predictions, half my lifetime was over. I had achieved the Rig-pa yang-tshad realization, achieving the sPyod-pa yang-tshad. I then decided to go to all the places which Guru Rinpoche had himself blessed, and in these places to put Dharma treasures and add my blessings and do practices.
"First, I went to Ti-sgro where I remained for one year and seven months. There I concealed ten gter-kha and practiced and prayed for the benefit of beings. Then I went to the border regions and hid five
gter-kha in the crystal cave at Yar-lung. I remained there in meditation for thirteen months. Having blessed that place, I went on to Yang rdzong where I remained for one year and concealed thirteen gter-kha. At Yer-pa I stayed one month and hid ten complete kha-gter.
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"Gradually I travelled on to the Tsa-ri snow mountains in the east where I stayed one year and four months and hid thirty great kha-gter. After that I went on to the land of Kong-po and hid one hundred and fifty kha-gter. I went to the great mountains of Nepal to the south where I remained for thirteen months and hid thirty-five kha-gter. Then I went to the great mountains and passes of the western border, staying four months and seven days, and hiding eight gter-kha. I went to the great mountains in the demon lands near the northern border and stayed three months and five days, hiding three gter-kha.
"I went to the Valley of the Kings in the southeast mountains where I stayed one year and fifteen days and hid ten gter-kha. I travelled to the Gra-phu valley in the southwest, stayed five months and ten days, and hid seven gter-kha. Then I went to the Jag-rna valley in the northwest, stayed one year and five months, and hid nine great gter-kha. Then in the Gro-ma valley in the northeast, where I stayed eleven months, I hid five kha-gter. I spent one month and ten days at the snow moun- tain of Yar-bu and hid three kha-gter. I spent a year at the great snow mountains of gSal-rje and hid ten gter-kha. In the mountains and val- leys of gYu, I stayed for three months and hid three gter-kha. In the
mountains and valleys of 'Brong-rje, I stayed ten days and hid three gter-kha. In the mountains and valleys ofgYul I stayed three months and hid four gter-kha.
"At the great mountains and valleys ofJo-mo, I spent five months and hid ten gter-kha. In those of sNye-bo I stayed five months and hid four gter-kha. At rDza-yul mountain I stayed twenty-one days and hid one gter-kha. At the mountains of sNa-nam I spent seven months and hid five gter-kha. In the lHo-rong mountains I stayed three months and seven days and hid thirteen gter-kha. In the mountains of Rong- btsan I spent seven months and hid fifteen gter-kha. In the mountains of Shel-dbrang I spent two months and ten days and hid five gter-kha. In the mountains of sGam-po I spent one year and one month and one day, and hid twenty gter-kha.
"At the mountains of Bye-phu I spent one month and hid four- teen gter-kha. In the mountains of Bu-'bol I stayed twenty-one days and hid three gter-kha. In the mountains ofSeng-phrom I stayed seven
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days and hid two gter-kha. In the mountains of mTsho-nag I stayed twenty-four days and hid one gter-kha.
"Similarly, in the valley of Ma-kung in the east, I spent one month and hid thineen gter-kha. And at rBa-lcags-sri in the south I spent one year and hid seven gter-kha. In the valley of sBrang-sman in the west I remained one month and hid three gter-kha. At Se-mo-do in the north I stayed three months and hid four gter-kha.
"I placed gter-kha in other places as well: in the upper Tsa-ri rdzong and the middle Kha-rag rdzong and the lower Ge-re rdzong, at Phag-ri rdzong in Bhutan and the Bu-chu rdzong in Kong-po, and Bag-yul rdzong in sPu-bo. At the lDan-gyi rdo-rje rdzong and the Phyams-kyi Na-bun rdzong, and at the Ne-ring Seng-ge rdzong, and the gYa'-ri Brag-dmar rdzong, the Ka-ling sPin-po rdzong, the lHa-ri gYu-ru rdzong, the lTo-la'i dPal-'bar rdzong, the Re-kha'i Bu-mo rdzong, the Brag-dmar rdzong in Gling, the lHa-brag rdzong in 'Bri, the Brag-dkar rdzong in lower Kong-po, and so forth, I remained for a month and a day, giving teachings and concealing gter-kha.
"And at the e~ght great repositories: 'Bras-mo gshongs in Nepal, Padma-bkod in Klo-yul, Zab-bu valley in Shangs, mGo-bo ljongs in sMad, rGyal-mo rMu-rdo ljongs, lHa-mo dngul-khang ljongs, rGyal- lung 'jog-po valley, and the Bu-ldum valley in Bhutan, I stayed for one year giving teachings, making preparations, and concealing many gter-kha.
"At twenty-five great snow mountains and four places of blessing, at the eighteen great fortresses, and at one hundred and eight power places of Guru Rinpoche, I practiced for one year, one month, and one day, hid gter, and prayed for the well-being of the region.
"In particular, in the border regions of mDo-khams, at the eight places of the eight signs of the Guru's blessing, at the five places of the five classes of Thod-phreng-rtsal, at the twelve places of wonderful charismatic deeds, at the three places of the blessings of the oral teachings, and so forth, in the regions where the Guru's pure teaching extended, I gave blessings and hid gter-kha. "
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And beyond that, throughout Tibet, at the 105 great sacred places and the 1070 smaller sacred places, at many millions of other locations, mTsho-rgyal practiced and prayed and hid gter-kha. But these names are not included here for fear of making the text too long. In the outer reaches of Tibet as well as the central locations, bSam-yas, lHa-sa, Khra-'brug, and so forth, she hid gter-kha, but one should look in the various gTer-kha-byang and the life story ofGuru Rinpoche for further details.
This Concludes the Seventh Chapter Concerning Ye-shes mTsho-rgyal's Deeds For the Benefit of Sentient Beings.
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? How Ye-shes mTsho-rgyal Reached Her Goal, Achieved Buddhahood, and Entered
the Expanse of All That Is
T hus mTsho-rgyal blessed important sacred places throughout the . 1L land and concealed many gter-kha, as has been explained. She then returned to dBus province in central Tibet and stayed some time at the sanctuary of the Tibetan sovereign at mChims-phu. She continued to aid and protect sentient beings, even surpassing what she had accom- plished before. In the temple of sKar-chung rdor-dbyings, she gave
many extensive, profound, and supreme Dharma teachings for matu? ration and liberation to seven worthy vessels, including the Dharma King Mu-khri btsan-po, Prince Mu-rum btsan-po, and Ngang-chung
dPal-gyi rgyal-mo.
In particular, mTsho-rgyal revealed the Bla-ma bka' gsang 'dus-pa, the Lama's Oral Teaching of the Guhyasamaja, the Yi-dam dgongs-pa 'dus-pa, the rDzogs-chen Ati 'dus-pa, and so forth, and set forth the maturation and liberation practices related to them. Then she opened the mandala of the Bla-ma gsang 'dus-pa and practiced.
. At dawn on the seventh day, after beginning the service, she invited the Guru:
"In the northwestern land of Orgyan, within the flower of the lotus,
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the renowned Padmasambhava,
the Lotus-born One endowed with wondrous realization, appeared amidst a host of qakinis.
So that I, following your example, may perfect my practice, please approach and grant me your blessings. "
When these verses were spoken, Guru Rinpoche and his retinue were seen approaching from the southwest surrounded by music, clouds of sweet-smelling incense, and a host of qakinis dancing in the sky. In the midst of brilliant light, Guru Rinpoche himself appeared, seated in the middle of the mandala. And the king thought: "As I am the great Dharma King, I must prepare a throne for the Guru. " But he was so overwhelmed by devotion and love that he was unable to pre- pare the throne.
Guru Rinpoche declared: "Before too long, quite soon, this king will have a grandson, a malevolent man, who will, for a short time, occupy the throne of his ancestors, the Great Dharma Kings. But the faith of this Dharma King here and now is so great that he need no longer occupy a body compelled by karma. He will manifest only for the benefit of beings. Simultaneously, he will achieve realization and liberation. "
Prince Mu-rum prepared many cushions and asked the Guru to be seated. King Mu-khri then gave Guru Rinpoche one hundred man- dalas ofgold and turquoise, bowed to his teacher, and asked:
"EMaHo!
0 manifestation ofJetsun Orgyan Padma!
One father of all beings in the land of Tibet!
Bad karma is a great burden pressing down upon me- carrying it, I seem to flounder in a swamp of mud.
Without your compassion at this time, how can I ever escape? Today through your great kindness you came here.
Please say you will stay with us always
and continue to turn the pure Wheel of the Dharma. "
Thus he asked, and Padmasambhava answered: 168
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"Listen carefully to my words, Dharma King, Lord ofGods! How lucky you are-both great fortune and great faith are yours. You were matured by the Guru's blessings;
you were liberated by the Lady's secret teachings;
you were realized by the mystic seal of your own mind;
you will reach your goal
in the centerless expanse of body, speech, and mind. "
Then Padmasambhava placed his hand upon the head of the son of Khri-srong, and instantly, this great Dharma King simultaneously achieved realization and liberation.
Prince Mu-rum btsan-po then bowed low to Guru Rinpoche, circumambulated him, and offered him a veritable mountain of gifts: deerskins filled with gold and thirteen copper trays piled high with turquoise blue and clear as the sky. He asked the Guru:
"I, a king's son, am very proud. I am lazy and crave distraction and entertainment. I rejoice in wrongdoing, in war, in exerting power. Whatever I do is tainted by evil. I need a profound Dharma teaching, one that is easy to understand and joyful to practice, a great and powerful blessing, quick to give success, one that will destroy sin and fill me with virtue.
This is the kind of teaching I seek. "
Guru Rinpoche answered:
"Well said, well said, young prince!
Your prayer is pure and your karma is pure.
You have faith and nobility, Sad-na-legs, Discerning One. Seven births from this one,
you will no longer need to take a karmic body,
but will manifest only to teach.
You will become one
with the Mind of the Buddhas of the three times.
And after one world age,
you will become the Buddha sKar-ma-'od. "
Guru Rinpoche opened the Yang-dag Heruka mandala so that the prince would quickly achieve the deity siddhi. Specifically, he gave him
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the teachings called the Zab-chos-zhi-khro dgong-pa rang-grol and prepared him for realization and liberation, saying: "Hide this teaching at the foot of the mountain Dags-po-gdar. In the future, it will be of great benefit to many beings. " Padmasambhava also gave him such lama sadhanas as the Bla-ma nor-bu padma'i phreng-ba, saying: "Hide these at the rock caves of Ra-mo-che. "
Guru Rinpoche then went to the temple of sKar-chung where he stayed for seven days, giving blessings. The following morning, as he was again leaving for the land of Orgyan, Ye-shes mTsho-rgyal asked:
"Kye Ma!
Even sinful beings look, listen, remember, and feel . . . your compassion quickly frees
those stuck in the mire of emotionality.
0 Padmasambhava, Messenger of Buddhas,
continue to look upon the land of Tibet
with unbounded compassion!
I have completed all my acts of training-
now, Lord, I implore your mercy, I pray to you,
put an instant end to this meeting and parting! "
This she asked and received this answer:
"Kye Ma! Listen, daughter of mKhar-chen bza'!
The fire crystal of the sun is controlled by powerful forces; thus day and night, and the four seasons come about.
But the openness of space knows nothing
of subject and object, grasping and grasped.
The nature of causation is such
that the final result must come forth-
like farmers who, once they plant,
cannot stop the plants from growing.
"Ye-shes mTsho-rgyal,
because your Pristine Awareness is far-reaching,
the seal which binds the aggregates of your existence has been broken.
You are completely free from the stains ofemotionality.
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And though the limited samsaric mind tries to hold on, it is powerless.
"Sentient beings who are drawn
to radiance, creativity, and perfection
will gain the Developing and Perfecting Stages,
and the Great Perfection.
Nothing can stop this process.
By destroying karma, destroying samsara's constituents, destroying the need to be taught, and destroying the aggregates, the five realms and the five elements are destroyed as well. Beyond misery is a wondrous place!
"Fifty years from now, in the bird month, on the eighth day, mTsho-rgyal will travel to the Lotus Light,
and a great host of qakas and qakinis will welcome you. Until then, strive to benefit beings. "
Then Padmasambhava disappeared.
As mTsho-rgyallater explained: "Then, I, mTsho-rgyal, went back to the great meditation cave of lHo-brag in mKhar-chu. There I gave Nam-mkha'i snying-po instructions concerning patterning and energy to further his spiritual advancement, along with the siddhi practices of longevity. My students developed both the ordinary and the great siddhis.
"Then I meditated upon the actionless Great Perfection, and the Chos-nyid zad-pa, the highest of the Ati realizations, arose. I benefitted sentient beings by manifesting in various guises, and they saw me in various forms:
"To those sentient beings who were hungry, I manifested as an abundance of food, establishing them in bliss.
To those sentient beings who were cold,
I manifested as sun and fire, establishing them in bliss.
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To those sentient beings who were poor,
I manifested as myriads of jewels, establishing them in bliss.
To those sentient beings who lacked clothes, I manifested as apparel,
establishing them in bliss.
To those sentient beings without children, I manifested as sons and daughters, establishing them in bliss.
To those sentient beings desiring a woman,
I manifested as an irresistible maiden, establishing them in bliss.
To those sentient beings desiring a husband, I manifested as a handsome man, establishing them in bliss.
"To those sentient beings wanting supernatural powers, I gave the eight great siddhi practices,
establishing them in bliss.
To those sentient beings suffering from sickness,
I manifested as medicine,
establishing them in bliss.
To those sentient beings suffering from misery, I manifested as satisfaction,
establishing them in bliss.
"Those sentient beings suffering under the laws,
I led to a land of harmony, friendship, and love,
establishing them in bliss.
To those sentient beings suffering from fear of wild animals, I manifested as safety,
establishing them in bliss.
Those sentient beings who had fallen into abysses, I brought forth from abysses,
establishing them in bliss.
To those sentient beings suffering by fire,
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I manifested as water, establishing them in bliss.
"To those sentient beings whose suffering was caused by any of the five elements,
I manifested as the antidote,
establishing them in bliss.
To those sentient beings who were blind,
I manifested as eyes,
establishing them in bliss.
To those sentient beings who were crippled, I manifested as limbs,
establishing them in bliss.
To those sentient beings who were dumb, I manifested as tongues,
establishing them in bliss.
"From those sentient beings on the point of death, I took away death,
establishing them in bliss.
Those sentient beings who had just died,
I led on the paths of transformation,
establishing them in bliss.
To those sentient beings wandering in the bardo, I manifested as tutelary deities,
establishing them in bliss.
"Those sentient beings wandering in the hot hells, I cooled. And those suffering from cold, I warmed.
Thus, to all beings suffering for any reason,
I manifested varied and appropriate aid,
establishing them in bliss.
To those sentient beings born as hungry ghosts, I manifested as food and drink.
Those sentient beings wandering as animals,
I liberated from the suffering
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of stupidity, dumbness, and servitude, establishing them in bliss.
"Those sentient beings born as men
in barbarous or wrong-thinking lands,
I turned from the wrong paths,
establishing them in bliss.
Those sentient beings born as demigods,
I saved from quarrels, fights, and strife,
establishing them in bliss.
Those sentient beings born as gods,
I saved from the pain of falling to lower states, establishing them in bliss.
Any beings who suffered from any kind of disharmony, I saved from that disharmony,
establishing them in bliss.
"In short, wherever there is space,
the five elements are pervasive.
Wherever there are the five elements,
sentient beings are pervasive.
Wherever there are sentient beings, emotions are pervasive. Wherever there are emotions, my compassion is pervasive. That is how widespread my help has been.
For twenty years more,
I appeared and disappeared throughout the world. "
At this time there came from India a lady who had been Guru Rinpoche's body consort, a cJakini of the Pristine Awareness: a queen of practice, a queen of healing, a knowledge-holder, another possessor of auspicious marks, a sister of the gods, a flower-her name was Mandarava, and she came from the sky with seven students.
mTsho-rgyal met her, and for thirty-nine days they remained to- gether sharing and discussing the higher Dharma teachings. In par- ticular, Mandarava asked mTsho-rgyal for twenty-seven of Guru Rinpoche's technical Dharma teachings which had not been known
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in India. mTsho-rgyal offered them to her. And then she asked Mandarava, the <Jakini of long life, the mistress of longevity, for seven technical instructions on longevity, as well as thirteen teachings in- cluding certain Hayagriva practices. mTsho-rgyal then hid them as Dharma treasures.
Then mTsho-rgyal sang this song:
"oM AJ:I HOM!
I;>akini, you have the deathless Vajra Body;
you abide in space like the rainbow,
moving skillfully and at will, unhindered by objects. Victor over the Demon Lord of Death,
subduer of the demons of the aggregates,
free from the bondage ofemotionality, subduer ofgods, Mistress of Life, I;>akini, is this not you?
"From the highest heaven throughout the three realms, mistress of all wondrous essences,
who achieved the Body of Great Bliss sealed by emptiness itself, Mandarava, Mother of beings, to you I bow.
"Beings are born and die,
the cycle is driven by karma-
the Aow stirred up and impure
like the torrent from a water wheel.
I pray that I become realized, like you,
who have dosed and barred the downward gate.
May even I obtain the mind of the Bodhisattva,
and end karma, end pleasure, end bewildered confusion, end all the cycles of the three realms,
and end all conceptualization.
May I pass beyond bliss to the realm of Great Bliss, never to be parted from Great Bliss, the All-good. "
This was her prayer. Then mTsho-rgyal asked Mandarava for many technical teachings that were unknown in the land of Tibet, and Mandarava, queen of practice, sister ofgods, answered her:
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"KyeHo!
You are the qakini accomplished in the secret teachings; you can manifest at will in both pure and impure realms; you collected the quintessence of the Lotus precepts; Great Mother, Prajiiaparamita, is this not you?
"You entered the path and saw the truth of the Dharma; in this very lifetime you totally renounced
the eight worldly dharmas;
you practiced the disciplines, gathered the nectar,
and controlled worldly appearances.
Pure and unspoiled, forever young, mTsho-rgyal, I bow to you.
"Though powerful karmic winds endlessly spin samsara,
you rescue sinful sentient beings with your skillful practice.
The ways of the wrong-minded, the demons, and Bon have declined, and now the Dharma is established as custom.
"Powerful lady, you and I have become as one.
From here you will pass into a realm of infinite purity;
you will enter the land of the Lotus Light,
and within the brilliance of Padma Thod-phreng's compassion, you and I will manifest charismatically to benefit beings.
May all beings in the three realms
rise out of the pit of samsara! "
Having made this prayer, Mandarava disappeared into space.
After that, sBe Ye-shes snying-po, rMa Rin-chen-mchog, '0-bran dPal-gyi gzhon-nu, Lang-lab rGyal-ba byang-chub rdo-rje, 'Dar-cha rDo-rje dpa'-bo, dBus-kyi Siirya thad-pa, the Bhutani girl bKra-shis spyi-'dren, the Nepali Kalasiddhi, Li-bza' Byang-chub sgrol-ma, Shel- dkar rDo-rje mtsho-mo, mKhar-chen gZhon-nu sgrol-ma, and so forth, eleven disciples and seventy-nine other followers with faith accompanied mTsho-rgyal to the Zab-bu valley in Shangs where for ten years she concentrated on the completion of their training. Then she entered a meditation of complete transcendence.
Ye-shes snying-po together with six other students who had mas- tered their karma and other followers with faith went to mTsho-rgyal,
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asking her to continue to turn the Wheel of the Dharma and not to pass beyond the world of misery:
"KyeMaHo!
You are the Great Mother, the Perfection of Wisdom,
the Dharmakaya, endowed with all the auspicious signs!
Ifthe wondrous sun and moon disappear into space,
whom can we turn to, we two-legged beings crawling the earth? Stay a while longer and open the mandala ofgreat wisdom.
"You are the Victorious One,
the moisture-granting cloud of the Sambhogakaya.
If the nectar of the teachings disappears into space,
whom can we turn to, we tender young sprouts living on the earth? Stay a while longer and rain down the nectar of the Dharma.
"You are the place of refuge, mTsho-rgyal,
the NirmaQakaya teacher.
If your auspicious and revealing beauty disappears into space, whom can we turn to,
ourselves and others like us, bereft of the Dharma?
Stay a while longer and teach, mature, and liberate us.
Pray hear us, wondrous mTsho-rgyal! "
Praying to her, they were choked with sadness, and mTsho-rgyal responded: "My children, please prepare a great mandala offering. A while longer I will open mandalas of many great and profound secret teachings and explain them to you. But on the eighth day, only my name will remain in the land ofTibet. "
Though all her students were miserable and upset, they prepared a great mandala offering, and mTsho-rgyal took her place at its center. All her students, Dharma brothers and sisters, sat before her with downcast faces, and every time they looked at mTsho-rgyal, their eyes filled with tears. mTsho-rgyal told them:
"All of you gathered here, listen closely! Direct the power of your minds to my voice. You needn't despair, you should rejoice.
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Because life is composite, it is impermanent.
Because objects are merely appearance,
they have no real foundation.
Because paths are confused, they are without truth. Because the fundamental nature of things is emptiness, objects have no real status.
Because the mind is merely dualistic concepts, it has no ground or root.
I have never seen anything that is finally real.
"You faithful brothers and sisters gathered here,
you pray to me, the Mother, unceasingly,
but it is the expanse of the Great Bliss which gives blessings. There is no such thing as meeting and parting.
My power is such that I am free from karma and can lead others- I give refuge without distinguishing self and other,
and manifest compassion.
For me, the Mother, there is no suffering
from death or from change.
You need not despair, brothers and sisters,
that my deeds on this part of the earth are ending.
My Lord, the Orgyan Lord, predicted
that in this life I would help beings for two hundred years.
Now more years than that have passed.
No short time have I helped Tibet; a long time I have helped her.
"At thirteen, I became a queen;
at sixteen, the Guru in his compassion received me;
at twenty, I obtained empowerments and practiced the disciplines; at thirty, I developed siddhis and worked to benefit beings;
at forty, I meditated upon the Enlightened Mind of the Guru;
at fifty, I conquered demons and guarded the teachings;
at sixty, I taught from texts and expanded the Sangha;
at seventy, I developed the Chos-nyid;
at eighty, Guru Rinpoche went to the Southwest;
at ninety, I saw the Chos-nyid mngon-sum;
at one hundred ten, I developed the Rig-pa-tshad;
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at one hundred twenty, I was Dharma master to the Dharma King; at one hundred thirty, I wandered throughout all Tibet;
at one hundred fifty, I hid gter and practiced to benefit others;
at one hundred sixty, Mu-khri passed away;
at one hundred seventy, I completed my students' training;
at one hundred eighty, I sent forth a manifestation to lHo-brag; at one hundred ninety, I met my sister, supreme in practice;
I received excellent technical instructions
and longevity practices, and now I am freed
from the taint of birth and death.
Now two hundred eleven years have passed-
well, have I not helped Tibet long enough?
Aren't you grateful, all you gods and men?
Has anyone else experienced such pleasure and pain?
Now it seems the time is gone.
"Friends, do not be unhappy. Practice earnestly and deeply. Meditate upon the actionless Great Perfection.
There is no other way to transcend misery.
This is the heart's blood ofOrgyan Padrna-
he gave it to me, now I give it to you.
Practice and you will achieve siddhi.
Give instruction to all beings who are ready,
but do not give it to those who are not.
Do not give it to those who have violated their vows. And keep it from those with wrong views. "
mTsho-rgyal explained further what she meant, and opened a man- dala of the Ati Great Perfection for eleven of her root students. She gave her final oral lineage teachings as well as one hundred technical instructions which were like her heart. At that instant, all who heard her voice were liberated.
Then mTsho-rgyal went to a meditation cave on the side of sPa-rna snow mountain. In the two hundred and eleventh year of her life, on the third day of the bird month, mTsho-rgyal said: "On the eighth day of the month I will travel to the great spectacle of Zab-bu peak; soon after I will reside again on the Copper-colored Mountain. "
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With eleven of her close disciples and fifty of her other followers, mTsho-rgyal set out for the peak of Zab-bu. On the seventh day, half way up Zab-bu mountain, they came to a cave shaped like two praying hands. There they stayed while she gave twenty-five different technical instructions and turned the great wheel of the lama's teaching. All her students gathered in front of her, and mTsho-rgyal told them: "It is the nature of sentient beings to be impermanent and to be taught. "
Then bKra-shis spyi-'dren offered her a mandala ofgold and asked:
"Mother, kind mistress,
one mother of sentient beings of the three realms,
if you do not stay to guard your children,
those knowing how to put hand to mouth will survive, but many, not knowing, will die like hungry ghosts.
"You are like that great golden gem in the sky.
If you do not stay to clear away the darkness of beings, those with the eye of wisdom may reach the path,
but those with ordinary eyes will fall into the abyss.
"You are the Teacher's regent, the one auspiciously marked. If you do not stay to guard those who listen to the Dharma, the Arhats and the self-sufficient may succeed,
but who will guard the Sravakas,
the listeners who find it difficult to understand?
"You are the ~akini, the lovely Sarasvati.
If you do not stay to guard the people,
the lotsawas and scholars may succeed,
but who will guide ordinary limited beings?
"Kye Ma! Alas, Lady of auspicious marks,
stay to look upon your followers with compassion! This group of brothers and sisters gathered here pleads for the nectar of your words. "
bKra-shis spyi-'dren bowed many times, and mTsho-rgyal answered:
"Kye Ma! Listen, faithful Bhutan! girl, I myself, the Lady mTsho-rgyal,
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have not tired of benefitting beings.
But all Tibet is filled with the Dharma.
Many years, two hundred and eleven, have passed, and now my work of teaching is surely complete. There is no way I can stay, I cannot prolong it- like all sentient beings, I must go beyond.
Now I will give you a few last words of counsel.
"Sisters and brothers gathered here, try to listen to me. Though the black-headed beings are innumerable, those who follow the teachings can be easily counted. Those who have entered the Sangha are fewer still. And those who have achieved siddhi
are like stars in the daytime-
it is scarcely possible to become a Buddha.
Thus the meaning of the Dharma is most important. Some say there are eighty thousand Dharma doors, some say four thousand or a countless number.
But they can be summarized in nine vehicles.
"The nine vehicles are arranged in three stages, leading up to the Ati.
The meaning of the Ati is divided into
vision, meditation, action,
and fruit, which is the highest Dharma.
The vision is free from conceptualization as subject and object; the meditation is the natural continuity ofexperience;
the action is unwavering centeredness, free from any delusion. The fruit is the natural radiant creativity
and perfection of the Three Kayas.
"The foundations of the Dharma are indicated: Externally, follow the teachings of the Vinaya,
and you will naturally be respected by others-
there will be no contradiction between inside and outside. Internally, follow the Dharma practices of the Siitras,
and you will naturally accumulate the causes of virtue. 181
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Rely upon the basic Abhidharma philosophy,
learn the tenets of the different schools,
and you will end all doubts, exaggeration, and prejudice.